April 21, 2018: ST. ANSELM

April 21, 2018: ST. ANSELM, BISHOP, CONFESSOR, AND DOCTOR OF THE CHURCH

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Lo, here is Anselm,—a courageous Pontiff, a true Monk, a Doctor with his laurel wreath upon him. Let our festive choir sing fervently a hymn in his praise.

The sacred Liberty [of the Church], dear to Jesus above all things, and which he won for us by redeeming us, excited Anselm's zeal. Never had
it a braver defender than he.

Thy name was held in veneration at Rome. The Supreme Pontiff showed thee great honour,
when, in the presence of the Fathers, he said to thee: “Fight for the Faith! Defend our dogmas!”

Responsories and Prayers.(The
following Responsories and Antiphons are from an office approved by the Holy See)

℟. This is Anselm, the renowned Doctor formed
under Lanfranc’s care: who, when he was the beloved father of the monks, was called to wear a Bishop’s mitre;*And nobly did he fight for the Liberty of holy Church,
alleluia.

℣. He boldly asserted, that the Spouse of Christ was not a slave, but free.*And nobly did he fight for the Liberty of holy Church, alleluia.

℟. Blessed Anselm said sorrowing
to the Bishops: You would yoke together to the plough a wild bull and a weak lamb: the bull will cruelly drag the lamb through thorns and briars;*And your joy shall soon be changed
into mourning, alleluia.

℣. Afflictions await me; but I fear none of them, so that I may consummate my course.*And your joy shall soon be changed into mourning, alleluia.

℟. When the
Fathers were assembled in Council, Urban, the Pope, cried out: Where art thou, Father and Master Anselm, Archbishop of the English?*Come up here to us; fight for thine own and
our Mother, and help us, alleluia.

℣. Blessed be thy wisdom, and blessed the word of thy mouth!*Come up here to us; fight for thine own and our Mother, and help us, alleluia.

Ant.Anselm
was a lamb in meekness, and a lion in courage. He was filled to overflowing with heavenly wisdom, and he enlightened the minds of men, alleluia.

Ant.Blessed Anselm taught the princes of the earth, saying: There is nothing in this world that God loves more than the Liberty of his Church, alleluia.

Prayer (Collect).

O God, who didst give
to thy people blessed Anselm, for a minister of eternal salvation; grant, we beseech thee, that he, who was the instructor of our life here on earth, may in heaven become our intercessor. Through our Lord Jesus Christ, thy Son, who liveth and reigneth with
thee, in the unity of the Holy Ghost, God, world without end. Amen.

The king would have thee Primate: O fear not the combat! Triumph shall be thine. When he sends thee into exile, thou wilt shine, as a generous light, upon lands beyond the sea.

A Monk, a Bishop, a Doctor of the Church,—such was the Saint, whose Feast comes gladdening us on this twenty-first
day of April. He was a Martyr, also, at least in desire, and we may add, in merit too,—for he did enough to earn the glorious palm. When we think of Anselm, we picture to ourselves a man, in whom are combined the humility and meekness of the Cloister
with the zeal and courage of the Episcopal dignity; a man who was both a sage and a saint; a man whom it was impossible not to love and respect.

He left
his native country of Piedmont for the Monastery of Bee in France, where he became a Benedictine Monk. Being elected Superior, he realised in himself the type of an Abbot, as drawn by Saint Benedict in his Rule: “He that is made
Abbot,” says the holy Patriarch, “should study to give help rather than to give commands.” We read, that the love entertained for Anselm by his Brethren was beyond description. His whole time was devoted to them, either in giving them spiritual
direction, or in communicating to them his own sublime knowledge of the sacred sciences. After governing them for several years, he was taken from them, and compelled to accept the dignity of Archbishop of Canterbury. He was a worthy successor of Augustine,
Dunstan, Elphege, and Lanfranc; and by his own noble example of courage, he prepared the way for the glorious Martyr Thomas, who succeeded him in less than a century.

As Bishop, his whole life was spent in fighting for the Liberty of the Church. Though gentle as a lamb by nature, he was all energy for this great cause. He used to say: “Christ would not have his Spouse be a slave; there is nothing in this
world that God loves more than the Liberty of his Church.” There was a time when the Son of God allowed himself to be fettered with bonds, in order that he might loosen us from the chains of our sins; but now that he has risen in triumph from the dead,
he wills that his Spouse should be, like himself, free. She cannot otherwise exercise the ministry of salvation confided to her by her Divine Lord; and yet there is scarcely a single hundred years of her existence, in which she has not had to fight for this
holy Liberty. The rulers of this earth, with a very few exceptions, have ever been jealous of her influence, and have sought to lessen it by every possible means. In our own times, there are numbers of her children, who do not even know that she has any rights
or privileges; they would be at a loss to understand you, if you told them that she is the Spouse of Christ, and therefore a Queen; they think it quite enough for her, if she enjoy the same amount of Freedom and Toleration as the Sects she condemns; and they
cannot see how, under such conditions as these, the Church is not the Kingdom he wished her to be, but a mere slave. St. Anselm would have abominated all such theories as these; so does every true Catholic. He is not driven into disloyalty to the
Church by the high-sounding words,—Progress, and Modern Society; he knows that there is nothing on earth equal to the Church; and when he sees the world convulsed by Revolutions, he knows that all comes from the Church having been deprived
of her rights. One of these is, that she should not only be recognised, in the secret of our conscience, as the one only true Church, but that, as such, she should be publicly confessed and outwardly defended against every opposition or error. Jesus, her Divine
Founder, promised to give her all nations as her inheritance; he kept his promise, and she was once the Queen and Mother of them all. But, now-a-days, a new principle has been asserted, to the effect that the Church and all Sects must be on an equal footing
as far as the protection of the State goes. The principle has been received with acclamation, and hailed as a mighty Progress achieved by modern enlightenment: even Catholics, whose previous services to Religion had endeared them to our hearts and gained our
confidence, have become warm defenders of the impious theory.

Trying as were the times when St. Anselm governed the See of Canterbury, they were spared
the humiliation of producing and ratifying such doctrine as this. The tyrannical interference of the Norman Kings was an evil far less injurious than the modern system, which is subversive of the very idea of a Church. Open persecution would be a
boon, compared to the fashionable error of which we are speaking. A winter torrent brings desolation in its track: but in the summer, when the flood is over, nature brings back her verdure and flowers. The errors which now prevail are like a great sea that
gradually sweeps over the whole earth: and when the Church can find no spot whereon to rest, she will take her flight to heaven, and men must expect the speedy Coming of the judge.

Anselm was not only the zealous and heroic defender of the rights and privileges of the Church; he was also a light to men by his learning. The contemplation of revealed truths was his delight. He studied them in their bearings one upon
the other; and his writings occupy a distinguished place in the treatises of Catholic Theology. God had blessed him with extraordinary talent. Amidst all the troubles and anxieties and occupations of his various duties, he found time for study. Even when passing
from place to place, as an exile, he was intent on the meditation of the Mysteries of Religion, thus preparing those sublime reflections which he has left us on the Articles of our Faith.

The Church gives us, in her Liturgy, the following sketch of our Saint's Life.

Anselm was born at Aosta, a town on the confines of Italy, of noble and Catholic parents, by name Gondolphe and Hermenberga. From his early childhood he gave great
promise of future holiness and learning by his love of study and his longing after a life of perfection. The ardour of youth made him indulge, for a while, in worldly pleasures; but he speedily returned to his former virtuous life; and then, leaving his country
and all that he possessed, he repaired to the Monastery of Bec, of the Order of St. Benedict. There he made his religious profession, under the Abbot Herluin, a most zealous lover of monastic discipline, and (Prior) Lanfranc, a man of great repute for learning.
Such was the fervour of his piety, his application to study, and his desire to advance in virtue, that every one held him in the highest veneration as a model of holiness and learning.

So mortified was he in eating and drinking, and so frequent were his fasts, that he seemed to have lost the sense of taste. He spent the day in the performance of monastic duties, and in giving answers, both by word of mouth
and by letters, to the several questions proposed to him concerning matters of religion. He passed a considerable portion of the time allotted to sleep in nourishing his soul with holy meditations, during which he shed abundant tears. Being made Prior of the
Monastery, certain of his Brethren were jealous at his promotion; but he so far gained them over by charity, humility and prudence, that their jealousy was changed into love both of their Prior and their God, to the great advantage of regular discipline. At
the death of the Abbot, Anselm was chosen to succeed him, and reluctantly accepted the office. It was then that his reputation for learning and virtue began to spread far and wide, and secured him the respect of Kings and Bishops. Not only so, but even Gregory
the Seventh, who, at that time, was suffering much from persecution, honoured him with his friendship, and wrote to him letters full of affection, begging of him to pray for him and the Church.

At the death of Lanfranc, Archbishop of Canterbury, who had been his former master, Anselm was compelled, much against his own will, to accept the government of that See. William, king of England, the Clergy and the people,
all urged him to it. He immediately set himself to reform the corrupt morals of the people. By word and example, first, and then by his writings, and by the holding Councils, he succeeded in restoring ancient piety and Ecclesiastical discipline. But it was
not long before King William attempted, both by violence and threats, to interfere with the rights of the Church. Then did Anselm resist him with priestly courage, for which his property was confiscated, and he himself banished from the country. He turned
his steps towards Rome, where Urban the Second received him with great marks of honour, and passed a high enconium upon him at the Council of Bari, where Anselm proved against the Greeks, by innumerable quotations from the Scriptures and the Holy Fathers,
that the Holy Ghost proceeds also from the Son. After William's death, he was recalled to England by King Henry, William's brother. Shortly after his return, he slept in the Lord. He was justly venerated on account of his miracles, and his virtues; among which
latter, may be mentioned his great devotion to the Passion, and to the Holy Mother of Jesus. He moreover acquired a high reputation by his learning, which he used in the defence of the Christian Religion, and for the good of souls. He first set the example
to those Theologians who have followed the scholastic method in treating on the sacred sciences. The Works he has written prove that his wisdom was a gift bestowed on him by heaven.

If the Norman conquerors stripped the English
nation of its liberty, and many temporal advantages, it must be owned that by their valour they raised the reputation of its arms, and deprived their own country of its greatest men, both in church and state, with whom they adorned this kingdom: of which this
great doctor, and his master Lanfranc, are instances. St. Anselm was born of noble parents, at Aoust, in Piedmont, about the year 1033. His pious mother took care to give him an early tincture of piety, and the impressions her instructions made upon him were
as lasting as his life. At the age of fifteen, desirous of serving God in the monastic state, he petitioned an abbot to admit him into his house; but was refused out of apprehension of his father's displeasure. Neglecting, during the course of his studies
to cultivate the divine seed in his heart, he lost this inclination, and, his mother being dead, he fell into tepidity; and, without being sensible of the fatal tendency of vanity and pleasure, began to walk in the broad way of the world: so dangerous a thing
is it to neglect the inspirations of grace! The saint, in his genuine meditations, expresses the deepest sentiments of compunction for these disorders, which his perfect spirit of penance exceedingly exaggerated to him, and which, like another David, he never
ceased most bitterly to bewail to the end of his days. The ill usage he met with from his father, induced him, after his mother's death, to leave his own country, where he had made a successful beginning in his studies: and after a diligent application to
them for three years in Burgundy (then a distinct government), and in France, invited by the great fame of Lanfranc, prior of Bec in Normandy, under the abbot Herluin, he went thither and became his scholar. On his father's death, Anselm advised with him about
the state of life he was to embrace; as whether he should live upon his estate to employ its produce in alms, or should renounce it at once and embrace a monastic and eremitical life. Lanfranc, feeling an overbearing affection for so promising a disciple,
durst not advise him in his vocation, fearing the bias of his own inclination; but he sent him to Maurillus, the holy archbishop of Rouen. By him Anselm, after he had laid open to him his interior, was determined to enter the monastic state at Bec, and accordingly
became a member of that house, at the age of twenty-seven, in 1060, under the abbot Herluin. Three years after, Lanfranc was made abbot of St. Stephen's, at Caen, and Anselm prior of Bec. At this promotion several of the monks murmured on account of his youth;
but, by patience and sweetness, he won the affections of them all, and by little condescensions at first so worked upon an irregular young monk, called Osbern, as to perfect his conversion, and make him one of the most fervent. He had indeed so great a knowledge
of the hearts and passions of men, that he seemed to read their interior in their actions; by which he discovered the sources of virtues and vices, and knew how to adapt to each proper advice and instructions; which were rendered most powerful, by the mildness
and charity with which he applied them. And in regard to the management and tutoring of youth, he looked upon excessive severity as highly pernicious. Eadmer has recorded a conversation he had on this subject with a neighbouring abbot, who, by a conformity
to our saint's practice and advice in this regard, experienced that success in his labours which he had till then aspired to in vain, by harshness and severity.

St. Anselm applied himself diligently to the study of every part of theology, by the clear light of scripture and tradition. Whilst he was prior at Bec, he wrote his Monologium, so called, because in this Work he speaks alone, explaining the metaphysical
proofs of the existence and nature of God. Also his Proslogium, or contemplation of God's attributes, in which he addresses his discourse to God, or himself. The Meditations, commonly called the Manual of St. Austin, are chiefly extracted out of this book.
It was censured by a neighbouring monk, which occasioned the saint's Apology. These, and other the like works, show the author to have excelled in metaphysics all the doctors of the church since St. Austin. He likewise wrote, whilst prior, On Truth, On Freewill,
and On the Fall of the Devil, or On the Origin of Evil: also his Grammarian, which is, in reality, a treatise on Dialectic, or the art of reasoning.

Anselm's
reputation drew to Bec great numbers from all the neighbouring kingdoms. Herluin dying in 1078, he was chosen abbot of Bec, being forty-five years old, of which he had been prior fifteen. The abbey of Bec being possessed at that time of some lands in England,
this obliged the abbot to make his appearance there in person, at certain times. This occasioned our saint's first journeys thither, which his tender regard for his old friend Lanfranc, at that time archbishop of Canterbury, made the more agreeable. He was
received with great honour and esteem by all ranks of people, both in church and state; and there was no one who did not think it a real misfortune, if he had not been able to serve him in something or other. King William himself, whose title of Conqueror
rendered him haughty and inaccessible to his subjects, was so affable to the good abbot of Bec, that he seemed to be another man in his presence. The saint, on his side, was all to all, by courtesy and charity, that he might find occasions of giving every
one some suitable instructions to promote their salvation; which were so much the more effectual, as he communicated them, not as some do with the dictatorial air of a master, but in a simple familiar manner, or by indirect, though sensible examples. In the
year 1092, Hugh, the great earl of Chester, by three pressing messages, entreated Anselm to come again into England, to assist him, then dangerously sick, and to give his advice about the foundation of a monastery, which that nobleman had undertaken at St.
Wereburge's church at Chester. A report that he would be made archbishop of Canterbury, in the room of Lanfranc, deceased, made him stand off for some time; but he could not forsake his old friend in his distress, and at last came over. He found him recovered,
but the affairs of his own abbey, and of that which the earl was erecting, detained him five months in England. The metropolitan see of Canterbury had been vacant ever since the death of Lanfranc, in 1089. The sacrilegious and tyrannical king, William Rufus,
who succeeded his father in 1087, by an injustice unknown till his time, usurped the revenues of vacant benefices, and deferred his permission, or Congé d'élire, in order to the filling the episcopal sees, that he might the longer enjoy their
income. Having thus seized into his hands the revenues of the archbishopric, he reduced the monks of Canterbury to a scanty allowance: oppressing them moreover by his officers with continual insults, threats, and vexations. He had been much solicited, by the
most virtuous among the nobility, to supply the see of Canterbury, in particular, with a person proper for that station; but continued deaf to all their remonstrances, and answered them at Christmas, 1093, that neither Anselm nor any other should have that
bishopric whilst he lived; and this he swore to by the holy face of Lucca, meaning a great crucifix in the cathedral of that city, held in singular veneration, his usual oath. He was seized soon after with a violent fit of sickness, which in a few days brought
him to extremity. He was then at Gloucester, and seeing himself in this condition, signed a proclamation, which was published, to release all those who had been taken prisoners in the field, to discharge all debts owing to the crown, and to grant a general
pardon: promising likewise to govern according to law, and to punish the instruments of injustice with exemplary severity. He moreover nominated Anselm to the see of Canterbury, at which all were extremely satisfied but the good abbot himself, who made all
the decent opposition imaginable; alleging his age, his want of health and vigour enough for so weighty a charge, his unfitness for the management of public and secular affairs, which he had always declined to the best of his power. The king was extremely
concerned at his opposition, and asked him why he endeavoured to ruin him in the other world, being convinced that he should lose his soul in case he died before the archbishopric was filled. The king was seconded by the bishops and others present, who not
only told him they were scandalized at his refusal, but added, that, if he persisted in it, all the grievances of the church and nation would be placed to his account. Thereupon they forced a pastoral staff into his hands, in the king's presence, carried him
into the church, and sung Te Deum on the occasion. This was on the 6th of March, 1093. He still declined the charge, till the king had promised him the restitution of all the lands that were in the possession of that see in Lanfranc's time. Anselm also insisted
that he should acknowledge Urban II for lawful pope. Things being thus adjusted, Anselm was consecrated with great solemnity on the 4th of December, in 1093.

Anselm
had not been long in possession of the see of Canterbury, when the king, intending to wrest the duchy of Normandy out of the hands of his brother Robert, made large demands on his subjects for supplies. On this occasion, not content with the five hundred pounds
(a very large sum in those days) offered him by the archbishop, the king insisted, at the instigation of some of his courtiers, on a thousand, for his nomination to the archbishopric, which Anselm constantly refused to pay: pressing him also to fill vacant
abbeys, and to consent that the bishops should hold councils as formerly, and be allowed by canons to repress crimes and abuses, which were multiplied, and passed into custom, for want of such a remedy, especially incestuous marriages and other abominable
debaucheries. The king was extremely provoked, and declared no one should extort from him his abbeys any more than his crown. And from that day he sought to deprive Anselm of his see. William, bishop of Durham, and the other prelates, acquiesced readily in
the king's orders, by which he forbade them to obey him as their primate, or treat him as archbishop, alleging for reason that he obeyed Pope Urban, during the schism, whom the English nation had not acknowledged. The king, having brought over most of the
bishops to his measures, applied to the temporal nobility, and bid them disclaim the archbishop: but they resolutely answered, that since he was their archbishop, and had a right to superintend the affairs of religion, it was not in their power to disengage
themselves from his authority, especially as there was no crime or misdemeanour proved against him. King William then, by his ambassador, acknowledged Urban for true pope, and promised him a yearly pension from England, if he would depose Anselm; but the legate,
whom his holiness sent, told the king that it was what could not be done. St. Anselm wrote to the pope to thank him for the pall he had sent him by that legate, complaining of the affliction in which he lived under a burden too heavy for him to bear, and regretting
the tranquillity of his solitude which he had lost. Finding the king always seeking occasions to oppress his church, unless he fed him with its treasures, which he regarded as the patrimony of the poor (though he readily furnished his contingent in money and
troops to his expeditions and to all public burdens), the holy prelate earnestly desired to leave England, that he might apply, in person, to the pope for his counsel and assistance. The king refused him twice: and, on his applying to him a third time, he
assured the saint that, if he left that kingdom, he would seize upon the whole revenue of the see of Canterbury, and that he should never more be acknowledged metropolitan. But the saint, being persuaded he could not in conscience abide any longer in the realm,
to be a witness of the oppression of the Church, and not have it in his power to remedy it, set out from Canterbury, in October, 1097, in the habit of a pilgrim; took shipping at Dover, and landed at Witsan, having with him two monks, Eadmer, who wrote his
life, and Baldwin. He made some stay at Cluni with St. Hugh, the abbot, and at Lyons with the good Archbishop Hugh. It not being safe travelling any further towards Rome at that time, on account of the anti-pope's party lying in the way; and Anselm falling
sick soon after, this made it necessary for him to stay longer at Lyons than he had designed. However, he left that city the March following, in 1098, on the pope's invitation, and was honourably received by him. His holiness, having heard his cause, assured
him of his protection, and wrote to the King of England for his re-establishment in his rights and possessions. Anselm also wrote to the king at the same time; and, after ten days' stay in the pope's palace, retired to the monastery of St. Saviour in Calabria,
the air of Rome not agreeing with his health. Here he finished his work entitled, Why God was made Man; in two books, showing, against infidels, the wisdom, justice, and expediency of the mystery of the incarnation for man's redemption. He had begun this work
in England, where he also wrote his book On the Faith of the Trinity and Incarnation, dedicated to Pope Urban II, in which he refuted Roscelin, the master, Peter Abailard, who maintained an erroneous opinion in regard to the Trinity. Anselm, charmed with the
sweets of his retirement, and despairing of doing any good at Canterbury, hearing by new instances that the king was still governed by his passions, in open defiance to justice and religion, earnestly entreated the pope, whom he met at Aversa, to discharge
him of his bishopric; believing he might be more serviceable to the world in a private station. The pope would by no means consent, but charged him upon his obedience not to quit his station: adding, that it was not the part of a man of piety and courage to
be frightened from his post purely by the dint of browbeating and threats, that being all the harm he had hitherto received. Anselm replied, that he was not afraid of suffering, or even losing his life in the cause of God; but that he saw there was nothing
to be done in a country where justice was so overruled as it then was in England. However, Anselm submitted, and in the meantime returned to his retirement, which was a cell called Slavia, situated on a mountain, depending on the monastery of St. Saviour.
That he might live in the merit of obedience, he prevailed with the pope to appoint the monk Eadmer, his inseparable companion, to be his superior, nor did he do the least thing without his leave.

The pope having called a council, which was to meet at Bari, in October, 1098, in order to effect a reconciliation of the Greeks with the Catholic church, ordered the saint to be present at it. It consisted of one hundred
and twenty-three bishops. The Greeks having proposed the question about the procession of the Holy Ghost, whether this was from the Father only, or from the Father and the Son; the disputation being protracted, the pope called aloud for Anselm,
saying:

“Anselm, our father and our master, where are you?”

And causing him to sit next to him, told him that the present occasion required his learning and elocution to defend the church against her enemies, and that he thought God had brought
him thither for that purpose. Anselm spoke to the point with so much learning, judgment, and penetration, that he silenced the Greeks, and gave such a general satisfaction, that all present joined in pronouncing Anathema against those who should afterwards
deny the procession of the Holy Ghost from both the Father and the Son. This affair being at an end, the proceedings of the King of England fell next under debate. And on this occasion his simony, his oppressions of the church, his persecution of Anselm, and
his incorrigibleness, after frequent admonitions, were so strongly represented, that the pope, at the instance of the council, was just going to pronounce him excommunicated. Anselm had hitherto sat silent, but at this he rose up, and casting himself on his
knees before the pope, entreated him to stop the censure. And now the council, who had admired our saint for his parts and learning, were further charmed with him on account of his humane and Christian dispositions, in behalf of one that had used him so roughly.
The saint's petition in behalf of his sovereign was granted; and, on the council breaking up, the pope and Anselm returned to Rome. The pope, however, sent to the king a threat of excommunication, to be issued in a council to be shortly after held at Rome,
unless he made satisfaction; but the king, by his ambassador, obtained a long delay. Anselm staid some time at Rome with the pope, who always placed him next in rank to himself. All persons, even the schismatics, loved and honoured him; and he assisted with
distinction at the council of Rome, held after Easter, in 1099. Immediately after the Roman council he returned to Lyons, where he was entertained by the Archbishop Hugh, with all the cordiality and regard imaginable; but saw no hopes of recovering his see
so long as King William lived. Here he wrote his book, On the Conception of the Virgin, and On Original Sin, resolving many questions relating to that sin. The Archbishop of Lyons gave him in all functions the precedence, and all thought themselves happy who
could receive any sacrament from his hands. Upon the death of Urban II, he wrote an account of his case to his successor, Paschal II. King William Rufus being snatched away by sudden death, without the sacraments, on the 2nd of August, 1100, St. Anselm, who
was then in the abbey of Chaize-Dieu, in Auvergne, lamented bitterly his unhappy end, and made haste to England, whither he was invited by King Henry I. He landed at Dover on the 23d of September, and was received with great joy and extraordinary respect.
And having in a few days recovered the fatigue of his journey, went to wait on the king, who received him very graciously. But this harmony was of no long continuance. The new king required of Anselm to be reinvested by him, and do the customary homage of
his predecessors for his see; but the saint absolutely refused to comply, and made a report of the proceedings of the late synod at Rome, in which the laity that gave investitures for abbeys or cathedrals were excommunicated; and those who received such investitures
were put under the same censure. But this not satisfying the king, it was agreed between them to consult the pope upon the subject. The court, in the meantime, was very much alarmed at the preparations making by the king's elder brother, Robert, duke of Normandy;
who, being returned from the holy war in Palestine, claimed the crown of England, and threatened to invade the land. The nobles, though they had sworn allegiance to Henry, were ready enough to join him; and, on his landing with a formidable army at Portsmouth,
several declared for the duke. The king being in great danger of losing his crown, was very liberal in promises to Anselm on this occasion; assuring him that he would henceforward leave the business of religion wholly to him, and be always governed by the
advice and orders of the apostolic see. Anselm omitted nothing on his side to prevent a revolt from the king. Not content with sending his quota of armed men, he strongly represented to the disaffected nobles the heinousness of their crime of perjury, and
that they ought rather lose their lives than break through their oaths, and fail in their sworn allegiance to their prince. He also published an excommunication against Robert, as an invader, who thereupon came to an accommodation with Henry, and left England.
And thus, as Eadmer relates, the archbishop, strengthening the king's party, kept the crown upon his head. Amidst his troubles and public distractions, he retired often in the day to his devotions, and watched long in them in the night. At his meals, and at
all times, he conversed interiorly with heaven. One day, as he was riding to his manor of Herse, a hare, pursued by the dogs, ran under his horse for refuge: at which the saint stopped, and the hounds stood at bay. The hunters laughed, but the saint said,
weeping, “This hare puts me in mind of a poor sinner just upon the point of departing this life, surrounded with devils, waiting to carry away their prey.” The hare going off, he forbade her to be pursued, and was obeyed, not a hound stirring after
her. In like manner, every object served to raise his mind to God, with whom he always conversed in his heart, and, in the midst of noise and tumult, he enjoyed the tranquillity of holy contemplation; so strongly was his soul sequestered from, and raised above
the world.

King Henry, though so much indebted to Anselm, still persisted in his claim of the right of giving the investitures of benefices. Anselm, in
1102, held a national council in St Peter's church at Westminster, in which, among other things, it was forbidden to sell men like cattle, which had till then been practised in England; and many canons relating to discipline were drawn up. He persisted to
refuse to ordain bishops, named by the king, without a canonical election. The contest became every day more serious. At last, the king and nobles persuaded Anselm to go in person, and consult the pope about the matter: the king also sent a deputy to his holiness.
The saint embarked on the 27th of April, in 1103. Pope Paschal II condemned the king's pretensions to the investitures, and excommunicated those who should receive church dignities from him. St Anselm being advanced, on his return to England, as far as Lyons,
received there an intimation of an order from King Henry, forbidding him to proceed on his journey home, unless he would conform to his will. He therefore remained at Lyons, where he was much honoured by his old friend the Archbishop Hugh. — From thence
he retired to his abbey of Bec, where he received from the pope a commission to judge the cause of the archbishop of Rouen, accused of several crimes. He was also allowed to receive into communion such as had accepted investitures from the crown, which, though
still disallowed of, the bishops and abbots were so far dispensed with as to do homage for their temporalities. The king was so pleased with this condescension of the pope, that he sent immediately to Bec, to invite St. Anselm home in the most obliging manner,
but a grievous sickness detained him. The king coming over into Normandy in 1106, articles of agreement were drawn up between him and the archbishop, at Bec, pursuant to the letter St Anselm had received from Rome a few months before: and the pope very readily
confirmed the agreement. In this expedition, Henry defeated his brother Robert, and sent him prisoner into England, where he died. St Anselm hereupon returned to England, in 1106, and was received by the Queen Maud, who came to meet him, and by the whole kingdom
of England, as it were in triumph.

The last years of his life, his health was entirely broken. — Having for six months laboured under an hectic
decay, with an entire loss of appetite, under which disorder he would be carried every day to assist at holy mass: he happily expired, laid on sackcloth and ashes, at Canterbury, on the 21st of April, 1109, in the sixteenth year of his episcopal dignity, and
of his age the seventy-sixth. He was buried in his cathedral. By a decree of Clement XI, in 1720, he is honoured among the doctors of the church. We have authentic accounts of many miracles wrought by this saint in the histories of Eadmer and others.

St Anselm had a most lively faith of all the mysteries and great truths of our holy religion; and by the purity of his heart, and an interior divine light, he discovered
great secrets in the holy scriptures, and had a wonderful talent in explaining difficulties which occur in them. His hope for heavenly things gave him a wonderful contempt and disgust of the vanities of the world, and he could truly say with the apostle, he
was crucified to the world, and all its desires. By an habitual mortification of his appetite in eating and drinking, he seemed to have lost all relish in the nourishment which he took. His fortitude was such, that no human respects, or other considerations,
could ever turn him out of the way of justice and truth; and his charity for his neighbour seemed confined by no bounds: his words, his writings, his whole life breathed forth his heavenly fire. He seemed to live, says his faithful disciple and historian,
not for himself, but for others; or rather so much the more for himself by how much the more profitable his life was to his neighbours, and faithful to his God. The divine love and law were the continual subjects of his meditations day and night. He had a
singular devotion to the passion of our Lord, and to his Virgin mother. Her image at Bec, before which, at her altar, he daily made long prayers whilst he lived in that monastery, is religiously kept in the new sumptuous church. His horror of the least sin
is not to be expressed. In his Proslogium, meditations, and other ascetic works, the most heroic and inflamed sentiments of all these virtues, especially of compunction, fear of the divine judgments, and charity, are expressed in that language of the heart
which is peculiar to the saints.

Taken from: The Liturgical Year – The Paschal Time, Vol. II, Dublin, Edition 1871;The Lives of the Fathers, Martyrs, and Other Principal Saints, Vol. I, 1903; andThe Divine Office for the use of the Laity, Volume I, 1806.